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Matthias Desmet explains that modern totalitarianism does not arise from brute force alone but emerges through a psychological and social process he calls mass formation. He begins by outlining his motivation: as a psychologist and statistician, he observed how highly educated people can become blind to facts that contradict their ideology, which led him to study mass psychology and the ways groups organize around narratives.
He distinguishes between a classical dictatorship and a totalitarian state. In a classical dictatorship, a group with perceived aggressive potential imposes a social contract and the regime can collapse if that dictatorship is destroyed. In a totalitarian state, a mass formation first forms a group around a fanatic ideology, often 20–30% of the population, which then produces gifted speakers who mobilize the mass to seize control of the state. The state then exerts a suffocating influence, aided by a coercive force embedded within the population itself—the “secret police” of the mass—who report dissenters. The mass formation makes individuals unable to critically assess the group’s beliefs, makes them willing to self-sacrifice, and renders them radically intolerant of dissent. He cites the corona crisis as an example: many accepted the narrative and the policies, even as they later recognized some inconsistencies, and strangers and family members began to report others to authorities under the pressure of the collective creed.
Desmet emphasizes three psychological effects on individuals in a mass formation: 1) an incapacity to take a critical distance from the group’s beliefs, 2) willingness to sacrifice health, wealth, and the future of their children for the collective cause, and 3) radical intolerance toward those who think differently. He argues that mass formation thrives when loneliness and isolation are widespread, eroding meaning-making. He notes that up to 40% of people, and as low as 17% in other readings, reported feeling completely isolated before the corona crisis, a condition he links to the strengthening of mass formations.
He describes how anxiety and a sense of meaninglessness produce “free-floating frustration, aggression, and anxiety” that people cannot anchor to a concrete object. When a compelling object of anxiety is introduced by media narratives—such as a virus or an external threat—many people simultaneously adopt the same narrative and the proposed strategy, even if the narrative is absurd. The mass thus fights a perceived external threat, which creates connection and belonging but deepens loneliness within the aggregate at the same time, because the belonging is to a collective ideal rather than to one another.
Desmet then connects mass formation to historical possibilities of totalitarianism: the emergence of a technocratic totalitarianism led by dull bureaucrats and experts, rather than charismatic leaders, is plausible in a world increasingly organized around bureaucratic rule. He links this trend to a broader shift in modernity toward rationalism, materialism, and mechanistic views of human beings, which elevates technocrats and experts as the new “high priests.” He argues that the shift to a mechanistic worldview makes the population more susceptible to propaganda, as public leadership relies on controlling emotions and deploying narratives rather than engaging in open debate.
On democracy, Desmet argues that genuine democracy requires respect for minorities and robust, critical discourse, which he believes is increasingly lacking. He describes the media and propaganda ecosystem as driving a velvet-glove totalitarianism in Western democracies, where propaganda shapes public perception and expert authority can become indistinguishable from dogma. He cites shifts in the WAR of narratives around Russia and Ukraine and notes that moral outrage and tribalism suppress dissent and rational debate.
Desmet concludes with a call for sincere speech as a form of resistance: the only effective counter to totalitarianism, he says, is for individuals who do not fall prey to mass formation to speak out, even when others do not wake up. He warns that elites who rely on propaganda can become hypnotized by their own narratives, and he urges calm, quiet, principled critique as a moral imperative and an inalienable right. He points listeners toward his book and his Substack for further discussion.